The question arises as to how violence was born
in man. His forbears-the primates-had already learnt the art of
living together. Some other mammals had learnt it earlier. Then
when and how did man become violent ? This is an unanswered
question.

Man too is a social animal. He lives in society
together with other fellow beings. But social life by its very
definition implies a life of inter-relatedness. These relations
have multiple bases. To satisfy his sex instinct man built the
institution of the family and new relations came into being. He
made friends to indulge his feeling of affection. His ego gave
him a feeling of exclusiveness. More new relationships were born.
But all of them were based on the utility principle. By
themselves they have produced what might be called practical
non-violence. Members of the family and friends do not normally
fight with or torment one another. But is it true non-violence ?
It certainly is not, for even the slightest case involving
selfish interests explodes the relationship. This is true of
husband-wife, brother-brother and all such relationships.
Examples are not lacking where one has even murdered the other.
Thus we must distinguish between what we have called practical
non-violence and true spiritual non-violence, since the former is
based on selfishness. It works through our behaviour only so long
as our selfish interests are not threatened. Thus it is clear
that merely because man is a social animal, he cannot be regarded
as a supporter of a non-violent society.

The question- 'How was violence born in man?'
if seen in the above light turns out to be basically faulty. It
(the question) is the result of a wrong understanding. When our
as well as society's entire life style is based on practical
non-violence, on the slightest pretext violence can flare up
anywhere in the family, between communities, castes and sects.
Those researching into non-violence have, I am afraid, not fully
grasped this truth. That is why they keep asking the questing:
'How was violence born in man?' For a proper understanding of the
whole matter, they have to first understand the concept of
spiritual non-violence. Merely living together on the basis of
practical non-violence is no guarantee of true and lasting
non-violence.

There are many factors responsible for
violence. We will go into them a little later. The point to be
noted here is that the violence prevalent in society cannot be
put an end to without developing spiritual non-violence and
basing our life style on it. Let us then discuss what is meant by
spiritual non-violence. It is based on the unity and equality of
all souls - souls of all sentients. Once we know that every
living being is subject to pain and pleasure in the same manner
as we and that therefore we must never inflict any pain on them,
never oppress and exploit them, never rob them of their rights,
we are on our way to realizing the meaning of spiritual
non-violence. And it is only this non-violence that can prevent
the arson, loot, rioting and killings going on in society.

Everyone is familiar with Tamerlane, the cruel
despot. He thought he could change the people using savage force
and punishment, little realizing that it is only change of heart
that can do so. Once three men were brought to him, of whom the
first two were put to death. The third turned out to be the poet
Ahmed. He asked the poet to evaluate the price of the two men who
had been killed. Ahmed said they were each worth 500 sovereigns.
'How about me?' asked Tamerlane. The poet said that he was worth
only 2 sovereigns. This infuriated the tyrant. He said that this
costume alone was worth the money quoted. Ahmed replied that was
exactly what he had evaluated, for as far as Tamerlane was
concerned he was worth nothing, he being a man without any
sympathy, kindness and feeling for justice.

The story has a lesson to teach. For evaluating
somebody's or something's true worth the behavioural angle is
utterly misleading, because it can evaluate only external things
and attributes. Inner worth is best assessed spiritually. As far
as non-violence is concerned, we talk profusely but think very
little about it. Talk we have to, because it is recognised by
everyone that non-violence is essential for a happy and peaceful
life. Unfortunately the above consciousness is confined to
practical non-violence, which, as we have seen, works on the
utility principle. Spiritual non-violence has been all but
ignored and so we have not experienced the unity and equality of
souls.

Preksha Meditation enjoins its
practitioners to perceive the soul by the soul, which also means
that the tendency to look at the utilitarian style of living must
be eschewed and the ability to look at the spiritual style must
be cultivated. Sadly enough, we are in the habit of seeing,
recognizing and knowing only the practical aspect and we have
completely neglected the spiritual aspect. This is so because we
have never understood the true meaning of non-violence. We must
see both the aspects - the practical as well as the spiritual.
The former is responsible for our laying the blame for everything
on someone's door. This to my mind has veritably destroyed all
possibilities of our understanding true non-violence. When we
have closed all openings for spiritual non-violence and have
opened all the doors and windows for relationships based on the
utility principle, what right do we have to wish the violence to
end ? The question 'How was violence born ?' should not therefore
baffle us, for the seeds of violence has made it almost
impossible for the people to know and understand true
non-violence. Under normal circumstances when we discover amity
and fellow-feeling among the members of the same family or
community, or among neighbours, we are led to believe that there
is plenty of non-violence in society, little knowing that what
binds them all together is not so much non-violence as the
utility principle. Once this principle comes under strain
violence erupts. We have therefore to consider this matter with
utmost seriousness.

I believe that practising meditation is a step
towards spiritual excellence. To meditate is to see oneself,
which in turn means seeing and searching the real base of
non-violence. It appears we have misunderstood the meaning of
meditation. Had it not been so, we would have given it much
greater importance than to mere formal studies. Today people
value education because without it, it is not possible to grow
rich or get a good partner in marriage. Since they have little or
no thought of spiritual goodness, they do not think it necessary
to strive for it. If only we had given equal importance to both!

The search for spiritual non-violence is not
possible through scientific instruments or history or even
genetics. One has to investigate one's soul in order to know
one's identity, one's true self. If will reveal to the
investigator all those dispositions within him that encourage
violence, he will then try to find out whether those dispositions
can be neutralized. Such an analysis of the inner self is a
prerequisite for the search of true non-violence, because the
question of violence and non-violence, even while being related
to external factors, is in essence an internal matter. And the
root of the matter lies in man's dispositions. Ironically
sociologists, economists and psychologists think that it is the
general atmosphere or external circumstances that are responsible
for the rise of violence. It isheld that our behaviour
and conduct are governed by circumstances. Metaphorically such an
understanding represents a situation in which the root is made to
take the place of branches and vice versa. We are thus made to
live under an illusion. And the only way to destroy it is the
practice of meditation. The deeper one probes Inside, the newer
the truths one discovers- truths that defy scientific
explanation. We do not regard events that have happened as false
simply because science has no explanation for them. Things are
happening within us that science cannot explain, but they are all
too true. By looking into our inside we can get to know the truth
and succeed in striking a balance between the practical and
spiritual aspects of life. We shall be able to answer the
question how violence was born in man only after we have
succeeded in integrating and balancing practical and spiritual
non-violence.